BECAUSE. Collection of Buddhist scriptures Vajrayana.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. first. Paragraphs marked ' V .' in this book represent the canonical tradition of Vajrayana Buddhism. Vajrayana appears as a special school of means ( upāya ) in the Mahayana, which teaches only those practices that are said to lead to enlightenment more quickly than the practice of the params. secret ( pāramitā ) as taught in the Stra ( sūtra ). These secret methods are taught in a separate class of Buddhist scriptures called tantras , which began to appear in great numbers from the fifth century AD in India. Like the Mahayana sutras, most tantrasBuddhism also traces back to the historical Buddha. However, the tantra system of practice known as Vajrayāna seems to have been developed by a group of contemplatives (du-gurus, yogis) known as Mahasiddhas. mahā-siddha, great achievers), most of whom were active under the Pāla dynasty (750-1120). 2. The spread of Vajrayana Vajrayana entered Tibet between the 8th and 11th centuries AD, and became the country's state religion. From there it spread to Mongolia and parts of China. Today, despite suffering heavy losses during China's 'cultural revolution', Vajrayana Buddhism still exists in areas of China that formerly belonged to Tibet (not only in the autonomous region). rule of Tibet but also in the provinces of Qinghai, Gansu, Sichuan and Yunnan) and throughout the Himalayas, where Tibetan culture predominated, including the kingdom of Bhutan, the parts of Nepal and the Indian states in the Himalayas. After seven decades of repression by the Soviet-backed government, it was revived in the late twentieth century in Mongolia, Buryatia, and Kalmykia (the parts of Russia with ethnic Mongols). 3. Three Faluns The Tibetan Vajrayana is a descendant of the cultural forms of late North Indian Buddhism, characterized by both philosophical study and tantric practice. The academic side mainly developed in large monasteries organized into universities, such as Nālandā, which taught a synthesis of different Buddhist philosophies. All of the Buddha's teachings are considered to belong to the three Dharma-cakras : the first turning of the Four Noble Truths (see * L.27) and the 'No-Self' ( *Th .170). -171) for the class with the ability to practice Hinayana' ( Hīnayāna ), [14] and two times belonging to the Mahayana. The second period focuses on the teaching of emptiness ( śūnyatā) According to which the essence of all the measures which are not, and Bodhisattva religion as the theory of economic bowl-elegant three-la-secret radar ( Prajnaparamita Sutra ), and the third watch the demonstration of the true nature of reality in a more positive sense of 'emptiness', such as the 'mind-only' ( citta-mātra ) and 'Tathagata -garbha ' ( Tathāgata-garbha ) teachings . Expanding further, the tantras are also later recognized as belonging to this late period, although some Tibetan schools place the tantras in the fourth Dharma wheel period. The meaning of all these various doctrines as contained in the suttas and their complex relationships have been elucidated by the great Mahayana philosophers in the treatises ( śāstra) and the perception that developed in late Indo-Buddhist philosophy was based on the ideas of communion of these commentators. Thus, studies at monastic universities focus on these treatises, rather than directly on the sutras ( sūtras ), even though the Indian and Tibetan commentaries often cite the scriptures. ( sūtra ). 4. Vajrayana (Vajrayāna), Mantra vehicle (Mantrayāna), Tantrayana (Tantrayāna) Vajrayana is also known as Mantra-yāna , or Tantra-yāna . Although these three words are often used as synonyms, each has a slightly different meaning. According to the Tibetan tradition, ' mantra ' (' mantra' ), literally 'mind-guarding' ( man-tra ), through breaking negative mental patterns and focusing on the qualities of awareness be practiced. ' Tantra' is understood as the continuity of awareness mind present in all beings (not only human beings), called Buddha nature or Tathagatagarbha ( Tathāgata-garbha).). It is revealed or awakened through the unbroken 'continuity' of the tantric master-disciple genealogies going back to the origin of the Buddha himself. While in the Mahayana in general the process of attaining perfect Buddhahood takes three countless kalpas, in the Vajrayana it is said that it is possible to aspire to attain Buddhahood in just one lifetime by following the practices indicated in the instructions. taught by the great accomplished masters of tantra ( mahā-siddha .)) in India. These siddhas initiated the lineages of the teachings that were later transmitted to Tibet, where they inspired the founding of various schools and sects (Nyingmapa, Kagyupa, Sakyapa, and Gelukpa, are the four main sects) has dedicatedly preserved and transmitted the practices aimed at realizing that continuity. Tantra-yana is the general name for the practice conveyed in the tantric traditions of Buddhism, characterized by visualization, recitation of mantras, and the practice of the methods of absorption ( samādhi ). Finally, the word 'Vajra-yāna' is used to refer to the highest symbol of the enlightened mind, ' vajra', often translated as 'diamond' or 'thunderbolt'. It is actually the name of the legendary weapon of Indra, the chief god of pre-Buddhist India, a symbol of immortality and authority. 5. Tibetan Buddhist Sects [15] The Nyingmapas are those ( pa ) belonging to the 'Disciples of the Old Religion' ( Tantra ). This sect respects Padmasambhava as the founding Patriarch. He was the eighth-century Indian tantric guru, who made great contributions to the establishment of Buddhism in Tibet. Nyingmapa system advocated a 'nine ministers' ( lasting legacy filed minutes ): Sravakas, Single discipline and the Bodhisattva, this legacy includes three defilements practices; the next three vehicles belong to the 'external secret', including the 'pure' methods; Next are the three vehicles belonging to the 'inner secret': Maha-yoga ( Mahā-yoga ), Irrational yoga ( Anuyoga ) and Highest yoga ( Ati-yoga)), which includes practices that transform mind-infections into mind, rather than simply eliminating them. Doctrinally, Nyingmapa considers these vehicles to be appropriate for different classes of people with different spiritual backgrounds. However, in terms of practice, Nyingbmapa encourages people to practice the inner tantric vehicles, as long as they take refuge and the actions and vows of the Bodhisattva. Highest Yoga ( Ati-yoga ) encompasses the teachings and practices of the 'Great Perfection ' ( Dzogchen ). This dharma is intended to bring to the practitioner the realization of ' intrinsic luminosity ' (luminosity and emptiness inherent) which in Tibetan is called rig pa (Skt. vidyā , lucid ). It is symbolized by Samantabhadra (see *V .6), the original Buddha embodying the Dharmakaya (see*M .9), but it is also present in all sentient beings, as in an exposition in the Tathagatagarbha/Buddha-nature teachings. The goal is to remove all mental activity and its contents in order to see clearly what is arising. The Nyingmapas followed the Old Tantras translated during the first dharma teaching in Tibet (7th-10th centuries). In the centuries that followed, they claimed to have discovered many scriptures from the vestibule ( gter-ma: terma, hidden treasure ) said to have been buried by Padmasambhava and discovered by a s increase ( Terton ), who discovered the treasure. The vestiges can be physical texts or religious artifacts (sculptures / artifacts). In the case of ' termas 'mind', they are said to have been buried by Padmasambhava in the unconscious mind of a disciple, and then rediscovered by that disciple in a later incarnation. The transmission of the teachings by means of the vestiges ( terma ), which is considered to be a direct transmission only from a past teacher to a present recipient, is seen as supplementing the usual oral transmission ( bka). ' ma: ka-ma ), through which oral and written teachings were passed down through the generations. In the eleventh century, the revival of Buddhism led to a steady establishment throughout Tibet and the development of many new sects based on new translations known as 'new translation' schools ( gsar) -ma : sarma ). At the request of a native king, Venerable Atiśa, a great scholar roshi, came from India to preach the Dharma in 1042. He reorganized the Sangha regime, advocated celibacy and holy life. improve Tibetans' understanding of Buddhism, based on a combination of Madhyamaka and Tantra . His reforms led his true disciple ( Dromton: 'brom ston , 1005-1064) to form the Kadampa sect ( bka' gdams pa): Buddhism) and also influenced two other new sects during this period. The first is Kagyupa ( bka' brgyud , Buddhism), 'passage by password'. The founder of this sect was Marpa (1012-97), a layman whose family studied under tantric masters in India and translated many scriptures. Marpa advocated a complex system of yoga with secret instructions passed down by the ear from teacher to student. His chief disciple was the great ascetic poet Milarepa. Milarepa's disciple was Gampopa ( sgam popa ) who first built the temples of the Kagyupa sect. Another new sect is the Sakyapa ( sa-skya-pa ), founded in 1073 at the Sakya temple. This school is famous for its academic level and is close to the Kagyupa in almost all matters. One idea that seems to have originated with the Kagyupas of the 13th century is that the tulku ( sbrul sku : reincarnation) were recognized, which by then numbered about 3,000 in Tibet. A tulku is often referred to as a 'reborn lama ( yangsid-lam: yang srid bla ma )'. Although in Buddhism all of them are considered to be the reincarnation of beings that in the past, but the tulku characterized in that the regeneration of a person deceased was identified as a Lama mostly , and is also the incarnation of a deity. The tulkusidentified from the children, based on the predictions of the forebears, and the child was able to pick up his or her personal items among seemingly similar items. The last major sect of Tibetan Buddhism was founded by the reformer Tsongkhapa (1357-1419), on the basis of the Kadampa school and the correction of Atiśa's teachings on the basis of the fundamental level, in purity. honey belongs to the upper class. Tsong-kha-pa founded the Gelukpa sect ( dge lugs pa ), also known as the Huangfa sect, because its priests distinguished themselves from the other sects by wearing yellow hats when they performed ceremonies. Tsongkhapa focused on learning the teachings of the Madhyamaka ( Madhyamaka ), and observing the precepts for spiritual practice. In Dao things to toss Comments ( Lamrim Ch'enmo), Tsongkhapa reasoned that in progressing one should first seek a wholesome rebirth (worldly blessings), secondly seek one's own liberation (Hinayana generation), seek Buddhahood. In order to save and liberate all beings (Mahāyāna/Mahāyāna initiation), and to quickly reach the Mahayana end, it is necessary to take life with the practices of Vajrayana. The higher levels of practice and the realization of truth need to be established on the lower levels, not reversed. Logical analysis paves the way for discriminating enlightenment, and the written lineage is just as important as the oral transmission. In the sixteenth century, the head of the Gelukpa sect ( Sonam Gyatso: bsod nams rgya mtsho ) revived the already decaying Mongolian Buddhism. Thus, one of the Mongol rulers, Altan Khan (1507–1582), thus gave this lama the Mongolian title of Dalai Lama , wherein Mongolian language means 'Ocean (of wisdom)'. He is considered as the second incarnation of a former leader of the Gelukpa sect ( Gendun Drub: dge 'dun grub pa ), (disciple and also considered) grandson of Tsongkhapa, thus he (Gendun Drub) is ordained as the first Dalai Lama. Each Dalai Lama is seen as a tulku and also a manifestation of the incarnation of the Bodhisattva Avalokiteshvara (Avalokiteśvara). Taste of tulkAnother major Gelukpa sect is the Panchen Lama, seen as a continuous embodiment of Amitabha. In 1641, the Mongols invaded Tibet and established the Fifth Dalai Lama as ruler of the country. From then on, the Gelukpa sect became the 'incumbent sect'. In the nineteenth century, a movement developed, known as the Ri-may ( ris med pa .).: non-discriminatory, impartial, just and impartial). This was an eclectic movement without distinction of sects that arose among the Nyingmapa groups in eastern Tibet and began to attract supporters of other sects, even those of the Gelukpa sect. However, the original Ri-may movement was a fusion of doctrines, competing with Gelukpa's fusion. With a few exceptions, lamas of the Rimay traditions are trained in Rimay centers, and Gelukpas are in Gelukpa centres, and contact between them is limited. . Ri-may's fusion attracted three sects besides the Gelukpa (and some semi-Buddhist Bon). These schools, which already have lay yogis, have an interest in the former Tantras and termas., and the signless teachings/practices of the Great Perfection ( Dzogchen ) offer a unified perspective. 6. Tibet Tibet In this book, the word 'Vajrayana' is used more broadly to refer to the entire system of Tibetan (or Northern Mahayana) Buddhism, which preserved the entire architecture of the late Indo-Mahayana. This is reflected in the structure of the Tibetan Buddhist canon, which divides the Tibetan translations of the Indian Buddhist scriptures into two main collections. The first is the Kangyur ( bKa' 'gyur [16] ) which is the translation of the Buddha's Tibetan language - two-thirds of which contains the Mahayana Sutras (Mahāyāna Sūtra) - and the second is the Tengyur ( bsTan 'gyur ). is the translation of the Tibetan treatise. In the Beijing edition of these two collections, there are 330 volumes with 5,092 volumes of Sutras in 224, 241 pages. [17] Kangyurmainly composed of Mahayana sutras and basic tantric traditions ( mūla-tantra ) which are said to be Buddhist teachings. The Beijing edition consists of 106 volumes, with 66,449 pages and 1,112 translations, grouped in the following order: (i) Secrets of (rgyud) Tantra (738 volumes, 25 volumes) (ii) Prajñāpāramitā (sher phyin) Prajñāpāramitā (17 sets, with 13 Pre-Mahayana 'Maintenance' Sutras, 24 volumes) (iii) Avatamsaka Sūtra ( phal chen) Avataṃsaka Sūtra (1 set of 45 chapters , 6 volumes) (iv) Treasures of the Book 寶積部 (dkon brtsegs) Ratnakūṭa Sūtra (49 volumes, 6 volumes) (v) The Chu Kinh (mdo) Sūtra (268 sets, 32 volumes) (vi) Vinaya ('dul ba) Vinaya (8 sets, 13 volumes) (vii) Praise the ( bsngo smon ) Praṇidhāna (18 short texts at the end of the last volume) The Tengyur consists of authoritative treatises ( śāstra ) by Indian commentators, with a small number of treatises by early Tibetan commentators, that expounded on the meaning of the stras and tantras . In the Beijing edition, this part consists of 224 volumes with 3,980 volumes and 157,792 pages, grouped as follows: (i) Praise to the (bstod tshogs) Stotra (63 volumes, 1 volume) (ii) The Secret Series (rgyud) (3136 volumes, 87 volumes) (iii) Commentaries and treatises based on the Sutras (and other useful secular topics): Comments to the Prajna and Vinaya Sutras ( vinaya ) ; treatises on the Madhyamaka and Yogācāra, the abhidharma works , stories and plays, treatises on the subjects of human intelligence, medicine, and wisdom (art and applied crafts, such as architecture), and many other types of works (781 sets, 136 volumes). Most of the scriptures— sūtra , tantra, and śāstra —were translated from the original Sanskrit text, under the guidance of Indian scholars ( paṇḍita ) who helped spread Buddhism to Tibet. Translations are made 'scientifically' - with standardized words and syntax rules - to maintain maximum intimacy with the original. Therefore, Tibetan translations are generally believed to be very reliable. However, no text can be studied without detailed oral transmission and practical guidance from a multi-literate and experienced teacher. In particular, the tantras have always been considered esoteric, almost impossible to understand without the oral transmission of their true meaning and the right beginning to practice them. By the time the task of translating the Indian-Buddhist heritage had been completed, the development of an indigenous Tibetan scholarship was well underway. Tibetan authors began composing their own treatises to elucidate the meaning of the Sutras ( sūtra ) and Commentaries ( śāstra ), including the tantric scriptures. Faced with the myriad of narratives, teachings, and liberating techniques found in the Biblical texts, they will inevitably find themselves working to order and systematize these documents. According to the North Indian Buddhist scholarly tradition, they base their synthesis of doctrine on the treatises ( śāstra) of Nagarjuna (ca. 150–250), Asaṅga (c. 310–90, with Tu Thi Ton/ Maitreya-nātha as teacher), Vasubandhu (c. 310–400), Dharmakirti (ca. Dharmakīrti; c. 530–600), Candrakrti (Candrakīrti; 7th century AD), and Shantideva (Ṥāntideva; c. 650–750) – these are mentioned only the greatest Mahayana philosophers. The tantras are also studied through the commentaries, instructions and practice guides written by Indian mahā- siddhas and tantric scholars, which are included in a massive section of the Tengyur. The various tantric lineages – systems of tantric practice handed down from teacher to student to Tibet from the 7th to 12th centuries – were institutionalized in the four main and different sects. Over time, each school developed its own literary tradition, resulting in an astonishing proliferation of Vajrayana literature. Although the Indian way is the norm everywhere, there is room for innovation. These include the ayurvedic texts buried in Tibet or in the minds of Tibetan disciples by Indian masters rediscovered at the appropriate time, which are included in the volumes of the Sacred Scriptures. [18] 7. Selected passages The selected passages from the Vajrayana tradition for this book represent Vajrayana Buddhist views on the topics chosen in the book. According to the types of scriptures focused on Tibetan Buddhism, best summarized by the most famous Tibetan authors such as Gampopa (1079–1153) or the Nyingmapa master Patrul Rinpoche (1808–1887); they have works that we often use as sources for selected passages. Among the canonical sources, we have cited a few passages from the treatises of Nagarjuna (Nāgārjuna) ( *V .12) and Shantideva ( * āntideva) ( *V .34–5, 38), as well as the entire book "The Enlightenment of the Bodhi Path " by Atisha (Atiśa) (982–1054) ( *V.ten). The texts of the Gelukpa masters are Tsongkhapa 's " Second Bodhidharma " ( *V .40), "Tongkhapa's " Three Secrets of Life " ( *V) .91), of descendants, and "The Four Recitations " (* V.69) of the Seventh Dalai Lama (1708–1757). Tu Tam: Far away from the Four Grasping Experiences ( *V .16) of the Sakyapa and Ri-may master Khyentse Wangpo (1829–1870). The secret genius of poetry is exemplified by several verses by Tibet's greatest poet, Milarepa ( *V.8, 11, 17, 23). In particular, the tantric texts are most featured in Chapter 2 ('Different Views of the Buddha') - where the tantric view of inherent Buddha-nature is illustrated by excerpts from the sutra tradition. text on the Great Perfection ( Dzogchen ; *V .2-6). More information on these and other texts is provided in the introduction and footnotes.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.7/11/2021.